Our Lord's parable concerning ST. JOHN. tne multiplication of grain 21 The same came therefore to Philip, which was of Beth-27 Now is my soul troubled; and what shall I say? Father saida of Galilee, and desired him, saying, Sir, we would see Jesus. 22 Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23 And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. 24 Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. 25 He that loveth his life shall lose it; and he that hateth his life in this world, shall keep it unto life eternal. where I 26 If any man serve me, let him follow me; and u Ch. 1. 44.-v Ch. 13. 32. & 17. 1.-w 1 Cor. 15.36.-x Matt, 10.39. & 16 25. Mark 8.35 Luke 9 24. & 17.33.-y Chap. 14.3.& 17.24. 1 Thess. 4.17.-z Matt. 26.38, 39. Luke 12.50. Ch. 13. 21. ple, or the miracles of our Lord, came to offer sacrifices to Jehovah, and to worship him according to the manner of the people of that land. This was not an unfrequent case: many of the Gentiles, Romans, and others, were in the habit of sending sacrifices to the temple at Jerusalem. Of these opinions the reader may choose, but the first seems best founded. 21. The same came therefore to Philip] Some suppose that these Gentiles were of Phænicia or Syria; or perhaps inhabitants of Decapolis, near to the lake of Gennesareth and Bethsaida: and therefore they addressed themselves to Philip, who was of the latter city, and probably known to them. The latter Syriac calls them Arameans or Syrians. The Vulgate, and several copies of the Itala, call them Gentiles. Sir, we would sec Jesus.] We have heard much concerning him, and we wish to see the person of whom we have heard such strange things. The final salvation of the soul, often originates, under God, in a principle of simple curiosity. Many have only wished to see or hear a man, who speaks much of Jesus, his miracles, and his mercies; and in hearing, have felt the powers of the world to come, and have become genuine converts to the truths of the Gospel. 22. Andrew and Philip tell Jesus] How pleasing to God is this union, when the ministers of the Gospel agree and unite together to bring souls to Christ. But where self-love prevails, and the honour that comes from God is not sought, this union never exists. Bigotry often ruins every generous sentiment among the different denominations of the people of God. 23. The hour is come, that the Son of man, &c.] The time is just at hand, in which the Gospel shall be preached to all nations, the middle wall of partition broken down, and Jews and Gentiles united in one fold. But this could not be till after his death and resurrection, as the succeeding verse teaches. The disciples were the first fruits of the Jews; these Greeks, the first fruits of the Gentiles. save me from this hour: but for this cause came I unto this hour. 23 Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. 29 The people therefore that stood by, and heard it, said that it thundered: others said, An angel spake to him. 30 Jesus answered and said, "This voice came not because of me, but for your sakes. 31 Now is the judgment of this world: now shall d the prince of this world be cast out. 32 And I, if I be lifted up from the earth, will draw fall men unto me. 33 This he said, signifying what death he should die. a Luke 22.58. Ch. 18.37.-b Matt. 3.17.-c Ch. 11.42.-d Matt. 12. 29. Luke 10.18. Ch 14.30. & 16. 11. Acts 26.18. 2 Cor. 4.4. Eph. 2. 2. & 6. 12.-e Chap. 3. 14. & 8. 28-f Rom 5.18. Heb.2.9.-g Ch. 18.32. the body of our Lord died, there was still the germ, the quickening power of the Divinity, which reanimated that body, and stamped the atonement with infinite merit. Thus the merit was multiplied, and through the death of that one person, the man Christ Jesus united to the eternal WORD, salvation was procured for the whole world. Never was a simile more ap propriate, nor an illustration more happy or successful. 25. He that loveth his life] See on Matt. x. 39. Luke xiv. 26. I am about to give up my life for the salvation of men; but I shall speedily receive it back with everlasting honour, by my resurrection from the dead. In this I should be imitated by my disciples, who should, when called to it, lay down their lives for the truth; and if they do, they shall receive them again with everlasting honour. Be 26. If any man serve me] Christ is a master in a twofold sense: 1. To instruct men. 2. To employ and appoint them their work. He who wishes to serve Christ must become, 1. His disciple or scholar, that he may be taught; 2. His ser vant, that he may be employed by and obey his master. To such a person a twofold promise is given: 1. He shall be with Christ, in eternal fellowship with him; and, 2. He shall be honoured by the Lord: he shall have an abundant recompense in glory; but how great, eye hath not seen, ear heard, nor hath it entered into the heart of man to conceive. How simi lar to this is the saying of Creeshna, (an incarnation of the supreme God, according to the Hindoo theology) to his disciple Arjoon! "If one whose ways were ever so evil, serve me alone, he soon becometh of a virtuous spirit, is as respect. able as the just man, and obtaineth eternal happiness. Consider this world as a finite and joyless place, and serve me. of my mind, my servant, my adorer, and bow down before me. Unite thy soul unto me, make me thy asylum, and thou shalt go unto me." And again: "I am extremely dear unto the wise man, and he is dear to me: I esteem the wise man even as myself, because his devout spirit dependeth upon me alone as his ultimate resource." Bhagvat Gheeta, pp. 71 and 82. The rabbins have an extravagant saying, viz. "God is more concerned for the honour of the just man, than for his own." 27. Now is my soul troubled] Our blessed Lord took upon him our weaknesses, that he might sanctify them to us. a man, he was troubled at the prospect of a violent death. Nature abhors death: God has implanted that abhorrence in nature, that it might become a principle of self-preservation: and it is to this that we owe all that prudence and caution, by which we avoid danger. When we see Jesus working miracles which demonstrate his omnipotence, we should be led to conclude that he was not man were it not for such passages as these. The reader must ever remember that it was essen. tially necessary that he should be man; for without being such, he could not have died for the sin of the world. As 24. Except a corn of wheat fall into the ground and die] Our Lord compares himself to a grain of wheat; his death, to a grain sown and decomposed in the ground; his resurrection, to the blade which springs up from the dead grain: which grain, thus dying, brings forth an abundance of fruit. I must die to be glorified; and unless I am glorified, I cannot estab lish a glorious church of Jews and Gentiles upon earth. In comparing himself thus to a grain of wheat, Our Lord shows us, 1. The cause of his death-the order of God, who had rated the redemption of the world at this price; as in nature he had attached the multiplication of the corn, to the death, or decomposition of the grain. 2. The end of his death:the redemption of a lost world; the justification, sanctification, and glorification of men: as the multiplication of the corn is the end for which the grain is sown and dies. 3. The mystery of his death, which we must credit, without being able fully to comprehend; as we believe the dead grain mul. tiplies itself, and we are nourished by that multiplication, without being able to comprehend how it is done. The greatest philosopher that ever existed could not tell how one grain became thirty, sixty, a hundred, or a thousand-how it vege. tated in the earth-how earth, air, and water, its component parts, could assume such a form and consistence, emit such odours, or produce such tastes. Nor can the wisest man on earth tell how the bodies of animals are nourished by this produce of the ground; how wheat, for instance, is assimilated to the very nature of the bodies that receive it! and how it becomes flesh and blood, nerves, sinews, bones, &c. All we can say is, the thing is so; and it has pleased God that it should be so, and not otherwise. So there are many things in the person, death, and sacrifice of Christ, which we can neither explain nor comprehend. All we should say here is, It is by this means that the world was redeemed through this sacrifice men are saved: it has pleased God that it should be so, and not otherwise. Some say, "our Lord spoke this according to the philosophy of those days, which was by no means correct." But I would ask, has ever a more correct philosophy on this point appeared ? Is it not a physical truth, that the whole body of the grain dies, is converted into fine earth, which forms the first nourishment of the embryo plant, and prepares it to receive a grosser support from the surrounding soil; and that nothing lives but the germ, which was included in this body, and which must die also, if it did not receive from the death, or putrefaction of the body of the grain, nourishment, so as to enable it to unfold itself? Though | others: "I have accomplished my eternal designs on thee. I And what shall I say? Father, save me from this hour] Και τι είπω; Πατερ σώσον με εκ της ωρας ταυτης: which may be paraphrased thus: And why should I say, Father, save me from this hour? when for this cause I am come to this hour. The common version makes our blessed Lord contradict himself here, by not attending to the proper punctuation of the passage, and by translating the particle ri, what, instead of why or how. The sense of our Lord's words is this: "When a man feels a fear of a sudden or violent death, it is natural to him to cry out, Father, save me from this death! for he hopes that the glory of God and his welfare, may be accomplished some other way, less dreadful to his nature: but why should I say so, seeing for this very purpose, that I might die this violent death for the sins of mankind, I am come into the world, and have almost arrived at the hour of my crucifixion." 28. Father, glorify thy name] By the name of God is to be understood himself in all his attributes; his wisdom, truth, mercy, justice, holiness, &c. which were all more abundantly glorified by Christ's death and resurrection (i. e. shown forth in their own excellence) than they had ever been before. Christ teaches here a lesson of submission to the Divine will. Do with me what thou wilt, so that glory may redound to thy name. Some MSS. read, Father, glorify my name: others, glorify thy Son. Then came there a voice from heaven, &c.] The following is a literal translation of Calmet's note on this passage, which he has taken from Chrysostom, Theodoret, Theophylact, and have sent thee into the world to make an atonement for the sin of the world, and to satisfy my offended justice. I will finish my work. Thou shalt shed thy blood upon the cross. My glory is interested in the consummation of thy sacrifice. But in procuring my own glory, I shall procure thine. Thy life and thy death glorify me: I have glorified thee by the miracles which have accompanied thy mission: and I will continue to glorify thee at thy death, by unexampled prodigies, and thy resurrection shall be the completion of thy glory and of thy elevation." Christ was glorified, 1. By the prodigies which happened at his death. 2. In his resurrection.-3. In his ascension, and sitting at the right hand of God. 4. In the descent of the Holy Ghost on the apostles, and, 5. In the astonishing success with which the Gospel was accompanied, and by which the kingdom of Christ has been established in the world. 2 Cor. 11. 14. 29. The people said that it thundered: others-an angel spake to him.) Bishop Pearce says, probably there was thunder as well as a voice, as in Exod. xix. 16, 17. and some persons who were at a small distance, might hear the thunder without hearing the voice; while others heard the voice too; and these last said, "an angel hath spoken to him." Wetstein supposes that the voice was in the language then in use among the Jews; which the Greeks, not understanding, took for thunder; the others, the Jews, who did understand it, said it was the voice of an angel. In Rev. vi. 1. the voice of one of the living creatures is compared to thunder; and in chap. x. 3. the voice of an angel is compared to seven thunders. The voice mentioned, was probably very loud, which some heard distinctly, others indistinctly; hence the variety of opinion. 30. This voice came not because of me, but for your sakes.] Probably meaning those Greeks, who had been brought to him | by Philip and Andrew. The Jews had frequent opportunities of seeing his miracles, and of being convinced that he was the Messiah; but these Greeks, who were to be a first-fruits of the Gentiles, had never any such opportunity. For their sakes, therefore, to confirm them in the faith, this miraculous voice appears to have come from heaven. 31. Now is the judgment of this world] The judgment spoken of in this place, is applied by some to the punishment which was about to fall on the Jewish people for rejecting Christ-And the ruler or prince, ὁ αρχών, of this world, is understood to be Satan, who had blinded the eyes of the Jews, and hardened their hearts, that they might not believe on the Son of God: but his kingdom, not only among the Jews, but in all the world, was about to be destroyed by the abolition of idolatry, and the vocation of the Gentiles. other. יםhe epithet סר העולםara-ôlam, prince of this world, is repeatedly applied to the devil, or to Sammael, who is termed the angel of death. The Jews fabled, that into the hands of this chief, God had delivered all the nations of the earth, except the Israelites. See Lightfoot. The words are understood by others, as addressed to these believing Greeks, and to have the following meaning, which is extremely different from the "In a short time, (four or five days afterward,) ye shall see what sort of a judgment this world passes. I, who am its ruler and prince, shall be cast out, shall be condemned by my own creatures, as an impious and wicked person. But do not be discouraged: though I be lifted up on the cross, and die like a malefactor, nevertheless, I will draw all men unto myself. The Gospel of Christ crucified, shall be the grand agent in the hand of the Most High, of the conversion and salvation of a ruined world." But see on chap. xiv. 30. and xvi. 11. 32. 1-will draw all men unto me.] After I shall have died and risen again, by the preaching of my word and the influence of my spirit, I shall attract and illuminate both Jews and Gentiles. It was one of the peculiar characteristics of the Messiah, that unto him should the gathering of the people be, Gen xlix. 10. And probably our Lord refers to the prophecy, Isa. xi. 10. which peculiarly belonged to the Gentiles. "There shall be a root of Jesse which shall stand for an ENSIGN of the people, to it shall the GENTILES seek, and his rest shall be glorious." There is an allusion here to the ensigns or colours of commanders of regiments, elevated on high places, on long poles, that the people might see where the pavilion of their general was, and so flock to his standard. Instead of παντας, the Codex Beza, another, several versions, and many of the Fathers, read πανra, all men, or all things; so the Anglo-Saxon, Ic teo ealle being to me rylfon, I will draw all things to myself. But παντα may be here the accusative singular, and signify all men. The ancients fabled that Jupiter had a chain of gold, which he could at any time let down from heaven, and by it draw the earth and all its inhabitants to himself. See a fine passage to this effect in Homer, Iliad. viii. ver. 18-27. Ειδ' αγε, πειρησασθε θεοι, ίνα ειδετε παντες, the words of Christ. with you, Walk while ye have the light, lest darkness come upon you for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be i Chap. 1. 9. & 8. 12. & 9. 5. Verse 46.-k Jer. 13. 16. Eph. 5. 8.-1 Chap. 11. 10. 1 John 2. 11. From heaven, and pull at its inferior links Alone, superior both to gods and men."-COWPER. By this chain, the poets pointed out the union between heaven and earth; or in other words, the government of the universe by the extensive chain of causes and effects. It was termed golden, to point out not only the beneficence of the Divine Providence; but also that infinite philanthropy of God, by which he influences, and by which he attracts all mankind to himself. It was possibly in allusion to this that our Lord spoke the above words. Should it be objected that it is inconsistent with the gravity of the subject, and the dignity of our Lord, to allude to the fable of a heathen poet, I answer: 1. The moral is excellent, and, applied to this purpose, expresses beantifully our Lord's gracious design in dying for the world, viz. That men might be united to himself, and drawn up into heaven. 2. It is no more inconsistent with the gravity of the subject, and his dignity, for our blessed Lord to allude to Ноmer, than it was for St. Paul to quote Aratus and Cleanthes, Acts xvii. 28. and Epimenides, Tit. i. 12. for he spoke by the same Spirit. As sometimes justice was represented under the emblem of a golden chain, and in some cases such a chain was constructed, one end attached to the emperor's apartment, and the other hanging within reach; that if any person were oppressed he might come and lay hold on the chain, and, by shaking it, give the king notice that he was oppressed; and thus claimed protection from the fountain of justice and power. In the Jehan.. geer Nameh, a curious account of this kind is given, which is as follows. The first order which Jehangeer issued on his accession to the throne, (which was A. H. 1014. answering to A. D. 1605.) was for the construction of the GOLDEN CHAIN of Justice. It was made of pure gold, and measured thirty yards in length, consisting of sixty links, and weighing in the whole, four Hindostany maunds, (about four hundred pounds avoirdupois.) One end of the chain was suspended from the royal bastion of the fortress of Agra, and the other fastened in the ground near the side of the river. The intention of this was, that if the officers of the courts of law were partial in their decisions, or dilatory in the administration of justice, the injured parties might come themselves to this chain, and making a noise by shaking the links of it, give notice that they were waiting to represent their grievances to his majesty. Hist. of Hindostan, p. 96. Calcutta, 1788. Such a communication, prayer and faith establish between the most just and most merciful God, and the wretched and oppressed children of men. "And I, if I be lifted up from the earth, will draw all men unto me." O thou that hearest prayer, unto thee shall all fiesh come! Psa. lxv. 2. 34. We have heard out of the law] That is, out of the Sacred Writings. The words here are quoted from Psa. cx. 4. but the Jews called every part of the Sacred Writings by the name, The Law, in opposition to the words or sayings of the seribes. See on chap. x. 34. That Christ abideth for ever] There was no part of the Law nor of the Scripture that said, the Messiah should not die: but there are several passages that say as expressly as they can, that Christ must die, and die for the sin of the world too. See especially Isa. liii. 1, &c. Dan. ix. 24, 27. But as there were several passages that spoke of the perpetuity of his reign, as Isa. ix. 7. Ezek. xxxvii. 25. Dan. vii. 14. they probably confounded the one with the other, and thus drew the conclusion. The Messiah cannot die; for the Scripture hath said, his throne, kingdom, and reign, shall be eternal. The prophets, as well as the evangelists and apostles, speak sometimes of the divine, sometimes of the human nature of Christ: when they speak of the former, they show forth its glory, excellence, omnipotence, omniscience, and eternity; when they speak of the latter, they show forth its humiliations, afflictions, sufferings, and death. And those who do not make the proper distinction between the two natures of Christ, the human and the divine, will ever make blunders, as well as the Jews. It is only on the ground of two natures in Christ, that the Scriptures which speak of him, either in the Old or New Testament, can be possibly understood. No position in the Gospel is plainer than this, God was manifest in the flesh. 35. Yet a little while is the light with you] In answer to their objection, our Lord compares himself to a light, which was about to disappear for a short time, and afterward, to shine forth with more abundant lustre; but not to their comfort, if they continue to reject its present beamings. He exhorts them to follow this light while it was among them. The Christ shall abide for ever, it is true; but he will not always be visible. When he shall depart from you, ye shall be left in the thickest Christ washes the feet CHAPTER XIII. of his disciples. 49 For I have not spoken of myself; but the Father which | 50 And I know that his commandment is life everlasting: sent me, he gave me a commandment, what I should say and what I should speak. & Ch. 8. 38. & 14.10. I judge him not] I need not do it: the word of Moses and the prophets, judges and condemns him. See the notes on chap. iii. 17. and v. 45. 43. The word that I have spoken-shall judge him! Ye shall be judged according to my doctrine:-the maxims which ye have heard from my mouth, shall be those on which ye shall be tried in the great day and ye shall be condemned or acquitted, according as ye have believed or obeyed them; or according as ye have despised and violated them. See this proved. Matt. xxv. 35, &c. 49. For I have not spoken of myself] I have not spoken for my secular interest: I have not aimed at making any gain of you-I have not set up myself, as your teachers in general do, to be supported by my disciples, and to be credited on my own testimony. I have taught you, not the things of men, but the deep everlasting truths of God. As his envoy, I came to you; and his truth only, I proclaim. Gare me a commandment] Or, commission. So I understand the original word εντολη. Christ, as the Messiah, receiv. ed his corumission from God: what he should command, every thing that related to the formation and establishment of the Christian institution: and what he should speak, all his private conversations with his disciples or others, he, as man, commanded and spoke through the constant inspiration of the Holy Spirit. 50. I know that his commandment is life everlasting.) These words of our Lord are similar to that saying in St. John's first epistle, chap. v. 11, 12. This is the record that God hath giren unto us eternal life, and this life is in his Son. He that hath the Son, hath life. God's commandment or commission is, Preach salvation to a lost world, and give thyself a ranson for all: and whosoever believeth on thee shall not perish but have everlasting life. Every word of Christ, properly whatsoever I speak therefore, even as the Father said unto me, so I speak. b Deu. 18, 18. credited, and carefully applied, leads to peace and happiness here, and to glory hereafter. What an amiable view of the Gospel of the grace of God does this give us! It is a system of eternal life, divinely calculated to answer every important purpose to dying, miserable man. This sacred truth Jesus witnessed with his last breath. He began his public ministry, proclaiming the kingdom of God; and he now finishes it, by asserting, that the whole commission is eternal life; and having attested this, he went out of the temple, and retired to Bethany. The public work of our Lord was now done; and the remnant of his time previously to his crucifixion, he spent in teaching his disciples, instructing them in the nature of his kingdom, his intercession, and the mission of the Holy Spirit; and in that heavenly life which all true believers live with the Father, through faith in the Son, by the operation of the Holy Ghost. Many persons are liberal in their condemnation of the Jews, because they did not believe on the Son of God; and doubtless their unbelief has merited and received the most signal punishment. But those who condemn thein, do not reflect that they are probably committing the same sort of transgression, in circumstances which heighten the iniquity of their sin. Will it avail any man that he has believed that Christ has come in the flesh to destroy the works of the devil, who does not come unto him that he may have life, but continues to live under the power and guilt of sin? Paradoxical as it may seen, it is nevertheless possible, for a man to credit the four evangelists, and yet live and die an infidel, as far as his own salvation is concerned. Reader, it is possible to hold the truth in unrighteousness:-Pray to God that this may not be thy condemnation. For a further improvement of the prin. cipal subjects of this chapter, see the notes on ver. 24, 32, and 39. CHAPTER XIII. Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, 1-17. He tells them, that one of themselves would betray him, 18-20. The disciples doubting of whom he spoke, Peter desires John to ask him, 21-25. Jesus shows that it is Judas Iscariot, 26. Satan enters into Judas, and he rises up and leaves the company, 27-30. Christ shows his approaching death, and commands his disciples to love one another, 31-35. Peter, professing strong attachment to Christ, is informed of his denial, 36-38. [Δ. Μ. 4033. A. D. 29. An. Olymp. CCII. 1.] N OW before the feast of the pass-over, when Jesus knew that his hour was come, that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. 2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; 3 Jesus knowing that the Father had given all things into Mac 36.2 Mark 14. 1. Luke 22. 1.-b Chap. 12.23. & 17. 1, 11-c Luke 22. 2. Verse 2-4 Manhew. 11. 27. & 28. 18. Chapter 3. 35. & 17. 2. Acts 2. 36. 1 Cor. NOTES-Verse 1. Now before the feast of the pass-over when Jesus knew, &c.] Or, as some translate, Now Jesus having known before the feast of the pass-over, that his hour ras come, &c. The supper mentioned in ver. 2. is supposed to have been that on the Thursday evening, when the feast of the pass-over began: and though in our common translation, this passage seems to place the supper before that feast; yet, according to the amended translation, what is here said, is consistent with what we read in the other evangelists. See Matt. xxvi. 2. John xii. 1. Haring loved his own] His disciples. Which were in the world] Who were to continue longer in its troubles and difficulties. He loved them unto the end] Continued his fervent affection towards them, to his latest breath; and gave them that convincing proof of it, which is mentioned ver. 5. That the disciples alone, are meant here, every man must see. 2. And supper being ended] Rather, δειπνου γενομένου, while supper was preparing. To support this new translation of the words, it may be remarked, that from ver. 26. and 30. it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (ver. 5.) was usually practised by the Jews before they entered upon their meals, as may be gathered from Luke vii. 44. and from the reason of the custom. I think that John wrote hot γενοτενου, but γινομενου, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper, I suppose to be meant not only the eating of it, but the preparing and dressing of it, and doing all things necessary, previously to the eating of it. The devil had, before this time of the supper, put it into Judas's heart to betray his Master. See Matt. xxvi. 14, &c. Mark xiv. 10, 11. and Luke xxii. 3, &c. See also Bp. Pearce, from whose judicious commentary the preceding notes are principally taken. Calmet observes, that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matt. xxvi. 26, &c. Mark xiv. 22, &c. and Luke xxii. 19, &c. describes so par his hands, and that he was come from God, and went to God;, 4f He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5 After that, he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded, 15. 27. Hebrews 2.8.-e Chap. 8. 42. & 16.28.-f Luke 17. 8. & 22. 27. Philippi ans 2. 7, 8. ticularly. No other reason can be assigned for this, than tha he found it completely done by the others, and that he only designed to supply their defects. The devil having now put into the heart] Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Matt. xxvi. 14. Calmet. 3. Knowing that the Father had given, &c.] Our Lord seeing himself almost at the end of his race, and being about to leave his apostles, thought it necessary to leave them a lesson of humility exemplified by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honours and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ; as, after his death, it would have divided and infallibly dispersed them. It was necessary, therefore, to restrain this dangerous passion; and to confirin by a remarkable example what he had so often told them, that true greatness consisted in the depth of humility; and that those who were the willing servants of all, should be the highest in the account of God. 4. He riseth from supper] Not from eating, as Bishop Pearce has well observed; but from his place at table; probably the dishes were not as yet laid down, though the guests were seated. According to the custom of the Jews, and other Asiatics, this washing must have taken place before the supper. See on verse 2. Laid aside his garments] That is, his gown or upper coat, with the girdle wherewith it was girded close to his tunic, or under coat; and instead of this girdle, he tied a towel about him, 1. That he might appear in the character of a servant; and, 2. That he might have it in readiness to dry their feet after he had washed them. 5. Poureth water into a basin, &c.] This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy handmaid be a SERVANT, to WASH the FEET of the SERVANTS of my lord: 1 Sam. xxv. 41. Some of the ancients have supposed, that our Lord began with washing the feet of Judas, to inspire him with sentiments of compunction and remorse, to melt him down with kindness, and to show all his 6 Then cometh he to Simon Peter: and Peter said unto him, Lord, dost thou wash my feet ? 7 Jesus answered and said unto him, What I do thou knowest not now; i but thou shalt know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, & If I wash thee not, thou hast ne part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him, He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all: 11 For he knew who should betray him; therefore said he, Ye are not all clean. 12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you ? 13 Ye call me Master and Lord: and ye say well; for solam. 14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. Gr. heh See Matt. 3.14.-i Verse 12-k Chap. 3.5 1 Cor. 6 11. Eph.5.26. Th 35. Heb. 10.2.1 Chap 15.3.-m Chap.6.64- Matt. 13.8, 10. Luke 6 46. 1 Cor. 3.6. & 12.3. Phil. 2.11-o Luke 22.27.-p Rom. 12.10. Gal. 6. 1, 2. 1 Pet. 5. 5. 5.-q Matt. 11. 29. Phil. 25. 1 Pet.2.21. 1 John 26. disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John, only; but this is not likely the verb αρχεσθαι, in the Sacred Writings, signifies not only to commence, but to finish an act, Acts i. L. and in the Septuagint, Gen. ii. 3. There is every reason to believe, that he washed the feet of all the twelve. See on verse 9. 6. Lord, dost THOU wash MY feet?] Every word here is exceedingly emphatic. Peter had often seen the great humility of his Lord, but never saw his condescension so particularly marked as in this instance. 7. What I do thou knowest not now, &c.] As if our Lord had said, Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it. Thou shalt know hereafter.] Μετα ταυτα, after this business the necessity of humility. 15 For I have given you an example, that ye should do as I have done to you. 16 Verily, verily, I say unto you, The servant is not greater than his Lord; neither he that is sent, greater than he that sent him. 17 If ye know these things, happy are ye if ye do them. 18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19 Now I tell you before it come, that when it is come to pass, ye may believe that I am he. 20 w Verily, verily, I say unto you, He that receiveth whomsoever 1 send, receiveth me; and he that receiveth me, re. ceiveth him that sent ine. 21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. r Matt. 10. 24. Mark 9.35. Luke 6. 40. Ch.15.20.-s James 1. 25-t Psa. 41.9. Matt. 26, 23. Verse 21.-u Chap. 14 29. & 16. 4.-v Or, From henceforth.-w Mart, 10. 40. & 25. 40. Luke 10. 16.-x Matt. 26. 21. Mark 14. 18. Luke 22. 21.-y Chap. 12. 27.- Acts 1.17. 1 John 2. 19. the feet of all the twelve; but as no external ablutions can purify a hypocrite or traitor, therefore a Judas still remained unclean. 12. Know ye what I have done] Our Lord had told Peter, in the presence of the rest, ver. 7. that he should afterward know what was the intent and meaning of this washing: and now he begins to fulfil his promise; therefore I think it more likely that he gives a command here, than asks a question, as he knew himself that they did not comprehend his design. On this account γινώσκετε, might be translated in the imperative mood, CONSIDER what I have done. 13. Ye call me Master and Lord) Ο διδασκαλος και ο κύριος, similar to Rabbi and Mar, titles very common among the Jewish doctors, as may be seen in Schoettgen. This double title was not given except to the most accredited teachers, is finished. And so we find he explained the whole to them רבי מורי Rabbi vemore, my master, my lord! as soon as he had finished the washing: see ver. 12-17. I cannot think that this refers to any particular instruction received on this head, after the day of Pentecost, as some have conjectured. 8. If 1 wash thee not, thou hast no part with me.] Thou canst not be my disciple unless I wash thee. It is certain, Christ did not mean to exclude him from the apostolic office, if he should persist, through the deepest reverence for his Master, to refuse to let him wash his feet: this act of his was emblematical of something spiritual; of something that concerned the salvation of Peter; and without which washing, he could neither be an apostle, nor be finally saved; therefore our Lord said, If I wash thee not, thou hast ne part with me. There is a mystical washing by the blood of Christ, 1 John i. 7. and by his spirit, 1 Cor. vi. 11. Tit. iii. 5, 6. It was the common custoin of our Lord, to pass from sensible and temporal things, to those which are spiritual and eternal; and to take occasion from every thing that presented itself, to in struct his disciples, and to raise their souls to God. If the dis. course was of bread, water, leaven, father, mother, riches, &c. he immediately changed the literal sense, and under the figure of these things, spoke of matters altogether spiritual and divine. I have met with many good persons, who have attempted to imitate our blessed Lord in this, but I never knew one to succeed in it. The reason is, it requires not only very deep piety, but sound sense, together with an accurate know ledge of the nature and properties of the subjects, which in this way the person wishes to illustrate; and very few can be found who have such deep philosophical knowledge, as such cases require. The large folio, which a good-intentioned man printed on the metaphors, is, alas! a standing proof, how little inere piety can do in matters of this kind, where the sciences, and especially practical philosophy, are totally wanting. Jesus Christ was a consummate philosopher: every subject appears grand and noble in his hands. See an ample proof in the preceding chapter, ver. 24. 9. Lord, not my feet only, &c.] It appears that Peter entered into our Lord's meaning, and saw aw that this was emblematical of a spiritual cleansing; therefore he wishes to be completely washed. 10. He that is washed] That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity: for on that occasion, it was the custom of the Jews to bathe twice. Needeth not, save to wash his feet To cleanse them from ny dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing therefore of the feet of such persons, was all that was necessary, previously to their sitting down to table. If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed-who is justified through the blood of the Lamb; needeth only to wash his feet-to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification. Ye are clean, but not all.] Eleven of you are upright and sincere: the twelfth is a traitor. So it appears he had washed 14. Ye also ought to wash one another's feet.] That is, ye should be ready, after my example, to condescend to all the weakness of your brethren; to be willing to do the meanest offices for them, and to prefer the least of them in honour to yourselves. 16. The servant is not greater than his lord] Christ has ennobled the acts of humility by practising them himself. The true glory of a Christian consists in being, in his measure, as humble as his Lord. Neither is he that is sent] Ουδε Αποςολος, nor an apostle, As I think these words were intended for the suppression of all worldly ambition and lordly conduct in the apostles and their successors in the ministry; therefore I think the original word αποςολος, should be translated apostle, rather than he that is sent, because the former rendering ascertains and determines the meaning better. 17. If ye know these things, happy, &c.] True happinesS consists in the knowledge of God, and in obedience to him. A man is not happy because he knows much; but because he receives much of the Divine nature, and is, in all his conduct, conformed to the Divine will. "They who have read many books (says Menu) are more exalted than such as have seldom studied; they who retain what they have read, than forgetful readers; they who fully understand, than such as only remember; and they who perform their known duty, than such as barely know it. Sacred knowledge and devoted. ness to God, are the means by which a man can arrive at be atitude." See Institutes of MENT, c. xii. Inst. 103, 104. For a heathen, this saying is very remarkable. 18. I speak not of you all] This is a continuation of that discourse which was left off at the tenth verse. The proceding verses may be read in a parenthesis. I know whom I have chosen] I am not deceived in my choice: I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such, but I plainly foresaw that he would abuse my bounty; give way to iníquity; deliver me into the hands of my enemies, and bring ruin upon himself. That the scripture may be fulfilled) Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom; Psal. xli. 9. who was one of the most express emblems of this traitor: see on chap. xii. 38, 39, He that eateth bread with me] That is, he who was in habits of the utmost intimacy with me. Hath lifted up his herl.) An allusion to a restive ill-natured horse, who sometimes kicks even the person who feeds and takes care of him. 19. That-ye may believe] These frequent predictions of his death, so circumstantial in themselves, had the most direct tendency to confirm the disciples not only in the belief of his being the Messiah; but also in that of his omniscience. 20. He that receiveth whomsoever I send] See similar words, Matt. x. 40, &c. Our Lord spoke this to comfort his disciples: he showed them that although they should be rejected by many, they would be received by several; and that whoever received them, should reap t the utmost benefit by 21. Was troubled in spirit) See the note on chap. xi. 33. And testified) Spoke with great earnestness, it. |